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Review.-Geneva Catechism.

istence to controversy and maintaining itself by the logical dexterity of its defenders." The same cannot certainly be said of Mr. Morris's orthodory. But of this hated "Socinianism," he says, with rhetorical contempt, "Like the apocalyptic beast, it appears with its head wounded to death and is going fast to perdition." Now, we know not that it is quite charitable to break up his prophetic visions, but we will venture to assure him, be the effect what it may, that never since the Reformation was Unitarianism so much alive as at the present moment; that never were the Orthodox' generally so far from 'Orthodoxy,' and that never were there so many, even in Baptist churches, whose faith is unsatisfactory. Mr. Fuller's book, which has betrayed his biographer into such unseemly language, was an appeal to spiritual pride, to the holy temper of those whose holiness Mr. Morris knows is not invariable, and was besides made up of the nost unfair assumptions and the gross est misrepresentations. A proper answer to it would have been the memoirs of some individuals who have been most distinguished in the outery against the inmoral tendency' of Socinianism. Now that the political prejudices against the Unitarians have died away, there are, we believe, few Trinitarians of any intellectual consideration, that would wish to rescue Mr. Fuller's tedious indictment from the oblivion into which it is sinking.

Though we are obliged to rebuke our author as a heated partizan, we are most willing to allow that in this volume he has displayed some talent, a facility in composition, a bold exposure of what he considers to be error even in his own friends, a consistent regard to Dissenting principles, and a love of religious liberty. We suppose that he is a man of warm feelings, and we regret that he sent his work to press without cool revision.

A Portrait of Mr. Fuller, by Med ley, is prefixed to the volume, which is a likeness, but not a happy one.

ART. IV.-The Geneva Catechism: entitled Catechism, or, Instruction on the Christian Religion: prepared by the Pastors of Geneva, for the use of the Swiss and French Protestant Churches. Tran-lated from the French. A New Edition. 1814.12mo. Pp. 228. Sherwood and Co. 1815.

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NE of the articles of The Eccle

Osiastical Discipline of the Re

formed Churches in France," established on the same model as that of Geneva, was as follows,--"The churches are to be warned to use most frequently Catechizing, and the ministers are to handle and expound the same most diligently, by compendious, succinct, simple and familiar questions and answers, framing and fitting themselves unto the plainnesse and rudenesse of their people, and not entering into long tedious discourses of common-places." Nothing could be wiser than this direction, which the "Pastors of Geneva" seem to have had in their eye, when compiling the work before us, which may be justly entitled "compendious, succinct, simple and familiar," plain and not tedious or common-place.

Whether the Geneva Pastors have equally attended in this work to "The Lawes and Statutes of Geneva,Ӡ as we find them set forth by authority, the reader will presently determine. In explanation of those "Lawes and Statutes," it is said, "But first it is to be noted, that there bee crimes which utterly bee intollerable in a ministerthe first be Heresie, Schisme." The Pastors are not perhaps chargeable with either of these "crimes" directly, but they manifest a deplorable want of orthodoxy and of conformity to Calvin's model of "Ecclesiastical Regiment."

It is a striking proof of the progress of the Reformation, that in a Catechism printed on the spot where Servetus was burnt to ashes, and authorized by the legal successors of those that hurried that Unitarian martyr to the stake, there is not only no exposition or defence of the doctrine of the Trinity, but not even allusion to it. For aught that appears in this work the Trinitarian schenie might never have been heard of at Geneva. The same may be said of all the Five Points in which Calvinism, properly so called, consists. Not one of them is here propounded or

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* See "The Ecclesiastical Discipline, &c. Faithfully transcribed into English cut of a French Copy. London. 1542" 4to. P. 5. + See The Lawes and Statutes, &c. Faithfully translated out of the French tongue wherein they are written in the Register Book of the same City. London. 1613." 4to, P. 3.

contained by implication. In excuse, however, of the Genevan Divines, it may be truly alleged that they proposed to substantiate every answer to every question by one or more scriptural proofs, and that therefore they were obliged to confine themselves to doctrines for which the scriptures vouch, but amongst which are not the Five Points or the Trinity.

The Catechism is divided into Three Parts. The First Part consisting of ten Sections, contains an "Abstract of the Sacred History," which is judicious and abundant in instruction to the young and unlearned. The Second Part, consisting of Nineteen Sections, is, "On the Truths of the Christian Religion," and is in reality an admirable summary of divinity. The Third Part, conisting of Twentyfour Sections, is "On the Duties of the Christian Religion," and may, we think, be pronounced one of the best compendiums of Christian morals within the reach of the English reader. In families, in schools, in congregational libraries, and even on the desks of ministers preparing for the pulpit, the whole work, and especially this last Part, will be found extremely useful.

Some of the statements of Christian doctrine may be objected to by a rigid scripturist, though we know but of few which by a liberal interpretation may not be reconciled with the sacred volume. The Genevan Pastors are on the high road of Reformation, and their next Catechism may not merely omit but openly expose pretended orthodoxy.

This little volume will surprise and may perhaps instruct and improve the English disciples of the Reformer of Geneva, the majority of whom are, we apprehend, as little entitled as the Genevan Pastors to the name of Calvinists.

At the end are given the Formulary observed at Geneva in the admission of Catechumens to the Lord's Supper, and also some Forms of Prayer.

It is but just to observe, that the translation is correct and equal to the original in elegance.

ART. IV. The History and Antiquities of Dissenting Churches, &c.

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[Continued from p. 169.] HE first Presbyterian Church in England was established in the

year 1572, at Wandsworth, near London, by the Reformers who fled to the Continent on Mary's obtaining the Throne, and who returned on the accession of Elizabeth. During their. residence abroad they were schooled in the Geneva doctrine and discipline, which on their return they attempted to set up in England. This attempt, however, did not accord with the policy of Elizabeth, who, like her father, aimed to be a Protestant Pope, and the Presbyterians were jealously watch-, ed and severely persecuted by the Court of High Commission, founded upon the very principle of the Inquisition.

Some of the Reformers, as was natural, pushed the principle of the Reformation to a greater extent than the Presbyterians were willing to allow, and amongst these stands foremost Robert Brown, a clergyman, who may be considered as the father of the English Independents: from him they were for a considerable time denominated Brownists. Brown began to assert his principles openly about the year 1580, but being a violent and unsteady man and no Puritan in his manners, he faltered in his profession, conformed to the Church of England, and died, A. D., 1630, in the 81st year of his age, in jail at Northampton, to which he had been committed in consequence of a parish squabble.

Brown's apostacy did not stop the spread of the principles which he had set afloat. The Reformer continued to make disciples whilst the renegade was forgotten. Sir Walter Raleigh declared in Parliament, that the Brownists, in Norfolk and Essex and the parts adjacent to Loudon, were not fewer than 20,000.

The old expedient of persecution was resorted to in order to reduce them to ecclesiastical obedience. They were thrown into the jails of London, where many of them died of want and disease. On the coffin of one who perished in this manner, his fellowprisoners wrote the following inscrip tion:

"This is the corps of ROGER RIPPON, servant of Christ and her Majesty's faithful subject; who is the last of sixteen or seventeen, which that great enemy of God, the gift) with his high commissioners, have murArchbishop of Canterbury (Dr. John Whitdered in Newgate, within these five years,

Review.-Wilson's Dissenting Churches."

manifestly for the testimony of Jesus Christ. His soul is now with the Lord, and his blood cries for vengeance against that great enemy of the saints, and against Mr. Richard Young, (a justice of peace in London,) who in this and many like points, hath abused his power, for the upholding of the Romish Antichrist, prelacy and priesthood. He died A. D. 1592." Pp. 19, 20.

Amongst the heads of the Brownist party were some men of considerable learning and talents. Henry Ainsworth, the Commentator, was of the number. He resided chiefly in Holland, whither the Brownists were banished. He translated into Latin, in 1598, the Brownist Confession of Faith, and dedicated it to the Dutch Universities.

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"His great work, the Annotations on the Five Books of Moses, the Psalms and the Song of Songs, was published separately in 4to in 1612, and some following years. In 1627, they were collected together and reprinted at London, in one volume folio, and again in 1639. This last edition is said

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to be very rare, and is inserted in all the catalogues of scarce books. As to the execution of the work, its merit has been established by the strongest testimonies of foreign as well as British Divines. Succeeding critics have adopted his remarks, and he is frequently cited by modern commentators. Dr. Doddridge observes, Ainsworth on the Pentateuch is a good book, full of very valuable Jewish learning; and his translation is to be preferred to others, especially in the Psalms. The whole work was translated into Dutch, and printed at Leuwarden, in 1690; as was a German translation of the Song of Solomon, at Frankfort, in 1692. It should be remarked that Ainsworth's works are more valued abroad than in his own country, insomuch that it is not easy to produce an English writer oftener quoted, or with greater testimonies to his merit, and this by the learned of all sects and opinions." P. 25.

John Smyth, another leader of the Brownists, seems to have been the founder of the English General Baptists. He was a clergyman of the Church of England, and is said to have held the living of Gainsborough, in Lincolnshire. Having well studied the principles of the Brownists, he joined this party, and established a congregation, which he transplanted to Holland, in order to skreen himself

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and them from persecution. In his newly adopted country, the land of liberty, Smyth pursued his religious inquiries, and in the end avowed his conviction of the unlawfulness of infant baptism, and set himself in opposition to the doctrines of predestina tion and original sin. He is charged with entertaining some absurd and enthusiastic notions," which is likely enough; but amongst these we can not agree with our present author in reckoning the opinion, "that no translation of the Bible was the Word of God." He is laughed at for administering the rite of baptism upon himself; but the folly, if it must be such, has been re-acted in modern times. Cur own pages [M, Repos. VI. 410.] record an amusing instance of Se Baptism, performed under the sanction of Dr. Adam Clarke, the learned Wesleian Methodist.

Smyth's successor in the pastoral office was Thomas Helwisse, à member of his congregation. He returned the congregation and settled in Lon to England with the greater part of don. This is said to have been the occasion of the establishment of the first General Baptist Church in England.

None of the Brownist exiles were more distinguished than John Robin son, whom the Independents prefer to Brown as their legitimate father, He was more moderate than Brown, and struck out a middle way between the Brownists and Presbyterians. He removed first from England to Amsterdam and then to Leyden, and was preparing to emigrate to America, to Join a part of his congregation who had gone thither under his sanction, and to carry over to them the remainder of their brethren, when he was taken to a more quiet world, A. D, 1626, in the fiftieth year of his age, His address to that part of his congre gation which sought religions liberty in the wilds of America, delivered on the eve of their taking ship for their perilous voyage, is happily preserved and will perpetuate Robinson's name as a wise, noble-minded and truly Christian Reformer. We have great pleasure in transcribing it into the Monthly Repository.

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God of heaven only knows; but whether the Lord has appointed that or no, I charge you before God and his blessed angels, that you follow me no farther than you have seen me follow the Lord Jesus Christ. If God reveal any thing to you by any other instrument of his, be as ready to receive it as ever you was to receive any truth by my ministry; for I am verily persuaded, the Lord has more truth yet to break forth out of his holy word. For my part, I caunot sufficiently bewail the condition of the Reformed Churches, who are come to a period in religion, and will go at present no further than the instruments of their

reformation. The Lutherans cannot be drawu to go beyond what Luther said; whatever part of his will our God has revealed to Calvin, they will rather die than embrace it; and the Calvinists you see stick fast where they were left by that great man of God, who vet saw not all things. This is a misery much to be lamented, for though they were buruing and shining lights in their times, yet they penetrated not into the whole counsel of God, but were they now living, would be as willing to embrace further light as that which they first received. I beseech you remember it is an article of your church covenant, that you be ready to receive whatever truth shall be made knnen to you from the written word of God. Remember that and every other article of your sacred covenant. But I must herewithal exhort you to take heed what you receive as truth; examine it, consider it, and compare it with other scriptures of truth, before you receive it; for it is not possible the Christian world should come so lately out of such thick antichristian darkness, and that perfection of knowledge should break forth at once. I must also advise you to abandon, avoid, and shake off the name of BRowNISTS; it is a mere nickname, and a brand for the

taking religion and the professors of it odious to the Christian world." Pp. 33, 34.

Robinson's scheme of Church Go. vernment was followed by Henry Jacob in his establishment of a Puri

tan congregation in London, in 1616; this is called the First Independent Church in England. Jacob was a divine of some eminence. With a view to further usefulness he went over to Virginia, America, 1624, and soon after died there. He was succeeded by John Lathorp, who in 1634, being driven by persecution from his native country, settled at Barnstaple, in New England. During his ministry a dispute concerning baptism agitated the church; the consequence of which was the secession of a part of the members, who united to form a

Calvinist-Baptist-Church, the first of that denomination in London. After Lathorp's removal, the Independent Church chose for their pastor, the learned Henry Jessey, who had been ejected from the living of Aughton, near York, for not using the ceremo nies of the Church and for presuming to take down a crucifix. Under Mr. Jessey, also, the Baptist controversy divided the society. He was led by this circumstance to study it attentively, and in the end he himself became a Baptist. He continued however on good terms with his Pædobaptist brethren, preaching amongst them and admitting them to his communion.

At the present moment, when the current of opinion sets so strong against any Improved Version of the scriptures, it is seasonable to make known a fact, honorable to Mr. Jessey and to his age, and in the mode of its relation creditable to our Dissenting Historian :

"Besides his constant labours in the ministry, Mr. Jessey was employed many years upon a new translation of the Bible, in which he was assisted by many learned men both at home and abroad. This be made the great master-study of his life; and, in order to evince its necessity observed, that, Archbishop Bancroft, who was supervisor of the present translation, altered it in fourteen places, to make it speak the language of prelacy.* Mr. Jessey had nearly completed this great work when the Restoration took place; but the subsequent turn to public affairs obliged him to lay it aside, and this noble design eventually proved abortive.” P. 44.

Mr. Jessey was distinguished by his charities. Above thirty families are said to have depended upon him for subsistence. The following passage shews that his charity arose from no party-feeling:

favourable opportunity of displaying his "The year 1657 afforded Mr. Jessey a benevolence. The Swedes and Poles being engaged in war, the poor Jews at Jerusalem were in a most distressed state; all supplies from their rich brethren in other countries, upon whom they depended for subsistence, being cut off. This induced Mr. Jessey to raise a collection for their relief; and he sent

of Gloucester, who was one of the transla• "Dr. Miles Smith, afterwards Bishop tors of the Bible and wrote the Preface, complained of the Archbishop's unwarrantable alterations; but, says he, he is so potent, there is no contradicting him.""

Review.-Wright's Unitarian Essays.

them 3001. with letters, strongly persuading them to embrace Christianity." P. 44.

This good man was a great sufferer at the unhappy Restoration, a period at which bad men and bad principles triumphed. Cotemporary with him, if not his colleague, was Praise-God Barebone, who is little known as a divine, but who is celebrated for having been an active member in Cromwell's parliament, and indeed for giving a name to it which is yet preserved in history. Praise-God Barebone had two brothers, namely, Christ

-came-into-the-world-to----save Barebone, and If-Christ-had-not died — thou hadst-been---damned Barebone: some are said to have omitted the former part of the name of the latter, and to have called him only "Damned Barebone."*

"This stile of naming individuals was exceedingly common in the time of the civil wars. It was said that the genealogy of our Saviour might be learned from the names in Cromwell's regiments, and that the muster-master used no other list than the first chapter of Matthew.

"A Jury was returned in the county of
Sussex of the following names:
Accepted Trevor, of Horsham.
Redeemed Compton, of Battle.
Faint-not Hewet, of Heathfield.
Make-peace Heaton, of Hare.
God-reward Smart, of Fivehurst.
Stand-fast-on-high Stringer, of Crowhurst.
Earth Adams, of Warbleton.
Called Lower, of Warbleton.
Kill-Sin Pimple, of Witham.
Return Spelman, of Watling.
Be-faithful Joiner, of Britling.
Fly-debate Robert, of Britling.
Fight-the-good-fight-of-faith White, of Emer.
More-fruit Fowler, of East Hadley.
Hope-for Bending, of East Hadley.
Graceful Harding, of Lewes.
Weep-not Billings, of Lewes,
Meek Brewer, of Okeliam."

P. 49.

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tions of Trinitarians. By Richard Wright, Unitarian Missionary. 12mo. Pp. 524. 88. Eaton, 1815.

R. WRIGHT is too well known

MR

as an author amongst our readers to need any recommendation of contributed in no small degree to the ours. His numerous little tracts have trine. Such of them as relate to the present revival of the Unitarian docUnity of God and the nature of Jesus Christ are here collected into a volume, to which is added An Appendix, now published for the first time, the subof which are expressed in the jects Title-page, and which is inferior to in happy illustration, in agreement none of the Essays in sound reasoning. with plain scripture and in practical moral tendency. For the accommodation of such as possess the single tracts the Appendix is published sepa rately.

The following are the subjects of this volume of Tracts: Use of Reason in Religion; First Principles of Religion; Unity and Supremacy of One God, the Father; the Object, Nature and Design of Christ; Miraculous Conception of of Religious Worship; Humanity Jesus Christ; Doctrine of Two Natures in Christ; Divinity of Christ as distinguished from his Deity; Reasons for not being a Trinitarian.

This enumeration of Contents will suffice to shew Unitarians how serviceable they will find this little volume in the contention which they are carrying on for the faith once delivered to the saints.

Should the present publication meet with a sufficient number of purchasers to indemnify the author, it is his intention, we understand, to collect his other Tracts into a volume or volumes, which may serve as a cheap and portable body of Unitarian divinity. The statement of this design in our Review will, we hope, contribute to its accomplishment.

ART. VI.-Peace and Persecution incompatible with each other. An Address on the Persecution of the Protestants in the South of France; delivered at Worship Street, Finsbury Square, Thursday, January 18, 1816, being the Thanksgiving Day, By John Evans, A. M. 8vo. Pp,

44. 18. 6d. Sherwood and Co.

MR. EVANS made good use of the
Thanksgiving Day by directing

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